GIFT  OF 


UNIVERSALITY 
OF  VEDANTA 

9y 

SWAMI  PRAKASHANANDA 


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UNIVERSALITY 
OF  VEDANTA 

9, 

SWAMI  PRAKASHANANDA 


Delivered  at  the  Congress  of  Religious  Philosophies,  held  under 
the  auspices  of  P.  P.  I.  E.  at  San  Francisco  in  1915 


Published  by 

THE  VEDANTA  SOCIETY 

OF  SAN  FRANCISCO 

2963  Webster  Street 

San  Francisco,  California 

U.  S.  A. 


Copyright,  1922, 

by 
Vedanta  Society  of  S.  F. 


THE  UNIVERSALITY  OF  VEDANTA 


Our  Motherland,  India,  and  our  religion,  have 
not  infrequently  been  grossly  misrepresented. 
People  in  Western  countries  seldom  go  to  the 
right  sources  for  information.  There  are,  for 
instance,  the  orthodox  Christian  missionaries, 
who,  carried  away  by  their  enthusiasm  to  bring 
light  to  the  so-called  benighted  heathen,  would 
not  hesitate  to  exaggerate  or  misstate  the  condi- 
tions of  India  and  misinterpret  the  various 
phases  of  Hinduism. 

Then,  again,  there  are  the  foreign  travellers 
who  skim  over  the  country,  stop  in  hotels  and 
come  in  contact  with  their  Anglo-Indian  friends. 
They  see  only  the  squalor  'and  the  famine,  or 
the  gorgeous  temples  and  other  superficial 
things,  and  thus  fail,  in  not  a  few  cases,  to  touch 
the  inner  spring  of  Indian  religious  life.  And 
these  people  write  books  on  Indian  religion  and 
the  socio-moral  principles  of  the  people !  What 
can  you  expect  but  a  caricature  of  one  of  the 
sublimest  religions  in  the  world?  If  the  tour- 
ists passing  through  the  different  countries  of 
Europe  and  America,  judge  the  western  peoples 
and  their  religion  sweepingly  by  observing  the 
slums,  the  graft  and  reckless  sacrifice  of  high 
moral  principles  in  socio-political  life,  they  un- 


481502 


t)F'VEI)ANTA 

doubtedly  do  injustice,  like  those  shallow  and 
•superficial  observers  and  writers  of  Indian  life 
and  religion. 

But  when  we  turn  our  eyes  to  those  great 
savants,  who  have,  with  unprejudiced  minds, 
studied  the  religio-philosophical  systems  of  In- 
dia, we  receive  an  altogether  different  message 
and  interpretation.  Well  has  it  been  said  by 
Professor  Mav  Muller :  "If  I  were  to  look  over 
the  whole  world  to  find  out  the  country  most 
richly  endowed  with  all  the  wealth,  power,  and 
beauty  that  Nature  can  bestow — in  some  parts 
a  very  paradise  on  earth — I  should  point  to 
India.  If  I  were  asked  under  what  sky  the 
human  mind  has  most  fully  developed  some  of 
its  choicest  gifts,  has  most  deeply  pondered  on 
the  greatest  problems  of  life,  and  has  found 
solutions  of  some  of  them  which  well  deserve 
the  attention  even  of  those  wTho  have  studied 
Plato  and  Kant — I  should  point  to  India.  And 
if  I  were  to  ask  myself  from  what  literature  we 
here  in  Europe,  we  who  have  been  nurtured  al- 
most exclusively  on  the  thoughts  of  Greek  and 
Romans,  and  of  one  Semetic  race,  the  Jewish, 
may  draw  that  corrective  which  is  most  wanted 
in  order  to  make  our  inner  life  more  perfect, 
more  truly  human,  a  life  not  for  this  life  only, 
but  a  transfigured  and  eternal  life — again  I 
should  point  to  India."  Vict|or  Couslin,  the 


UNIVERSALITY  OF  VEDANTA  5 

greatest  among  French  historians  of  philosophy, 
while  lecturing  at  Paris  in  the  year  1828-29, 
spoke  in  the  following  terms  to  an  audience  of 
two  thousand  people :  ' ( When  we  read  with 
attention  the  poetical  and  philosophical  monu- 
ments of  the  East,  above  all,  those  of  India, 
which  are  beginning  to  spread  in  Europe,  we 
discover  there  many  a  truth,  and  truths  so 
profound  and  which  make  such  a  contrast  with 
the  meanness  of  the  results  at  which  the  Euro- 
pean genius  has  sometimes  stopped,  that  we 
are  constrained  to  bend  the  knee  before  the 
philosophy  of  the  East,  and  to  see  in  this  cradle 
of  the  human  race  the  native  land  of  the  highest 
philosophy."  Reverend  R.  Heber  Newton,  an 
eminent  Western  divine,  said  in  one  of  his  ad- 
dresses: "What  we  may  reasonably  expect  is 
not  the  coming  of  a  new  religion  from  the  East 
to  supercede  Christianity,  but  the  coming  of 
influences  from  the  East  to  renew  and  restore 
Christianity.  Our  lamps  burn  low,  but  we 
need  not  cast  them  away;  we  should  simply 
open  them  to  the  sacred  oil  of  the  East,  which 
the  High  Priest  of  the  Temple  is  even  now 
pouring  in  upon  the  wicks — when,  lo !  a  new 
flame  in  which  we  shall  see  and  rejoice.  The 
qualities  which  the  Western  world  lacks  the 
Eastern  holds  in  excess.  We  might  then  look 
for  the  ordering  by  Providence  of  an  infusion 


6  UNIVERSALITY  OF  VEDANTA 

of  the  essence  of  the  East;  the  balm  of  Gilead 
for  the  wounds  of  England,  the  cordial  of  In- 
dia for  the  tire  of  America. ' ' 

Students  of  religion  sometimes  become  con- 
fused over  the  different  names  applied  to  the 
religion  of  the  Hindus.  The  word  'Hindu' 
originated  from  the  name  of  a  river,  Indus, 
in  the  Northwestern  part  of  India,  which  in 
Sanskrit  is  called  Sindhu.  The  Persian  inva- 
ders often  pronounced  'S*  as  'H',  so  the  people 
living  beyond  the  river  were  designated  by 
them  as  Hindus,  and  their  religion  was  called 
'Hinduism/  Now,  people  of  all  classes  in  dif- 
ferent faiths — such  as  Christians,  Jews,  Par- 
sees,  Mohammedans,  etc.,  are  living  in  different 
parts  of  India,  so  the  term  'Hinduism'  cannot  be 
rightly  applied  to  the  religion  of  the  various 
classes  of  people.  The  term),  'Brahmanism' 
given  by  the  foreign  missionaries  and  scholars 
to  the  religion  of  the  Hindus  has  also  lost  its 
significance.  Undoubtedly,  there  was  a  time 
when  the  Brahmans  were  the  custodians  of  the 
religions  of  the  Hindus,  'but  now-a-days  the 
Brahmans  represent  the  priestly  class  who  have 
ceased  to  bej  the  true  leaders  of  religion.  The 
proper  name  for  the  religion  of  the  Hindus 
would  be  'Vedic  Religion'  or  'Vedanta'. 

In  order  to  understand  a  religion,  we  should 
know  its  founder  as  well  as  its  scriptures.  The 


UNIVERSALITY  OF  VEDANTA  7 

question  can  be  rightly  asked,  "who  is  the  foun- 
der of  Hinduism?"  In  reply  we  are  proud  to 
say  that  Hinduism  is  not  built  around  the  per- 
sonality of  a  founder,  as  Christianity  is  foun- 
ded on  the  divine  personality  of  Christ,  or  as 
Mohammedanism  is  based  on  the  personality  of 
Mohammed.  Hinduism,  on  the  other  hand,  is 
based  on  the  impersonal  and  eternal  verities  of 
life  and  creation. 

Just  as  the  law  of  gravitation  existed  before 
its  discovery,  and  would  exist  if  all  humanity 
forgot  it,  so  it  is  with  the  laws  and  principles 
that  govern  the  universe.  The  moral,  ethical 
and  spiritual  relations  between  soul  and  soul, 
and  between  individual  spirits  and  the  universal 
Spirit,  were  there  before  their  discovery  and 
would  remain  even  if  we  forgot  them.  The  dis- 
coverers of  these  principles  are  called  Rishis  or 
seers  of  truth.  They  are  honored  and  wor- 
shipped as  God-men  and  perfected  souls.  It 
would  be  interesting  to  know  that  some  of  the 
very  greatest  of  them  were  women. 

Though  Hinduism  is  based  on  the  eternal  and 
impersonal  truths  underlying  creation,  still  it 
accepts  personal  founders  and  recognizes  the 
necessity  of  personal  ideals,.  Here  lies  the  true 
universality  of  Vedanta.  Those  God-men  who 
discover  and  also  represent  in  their  life  the  im- 
personal divine  principles  are  accepted  by  Hin- 


8  UNIVERSALITY  OF  VEDANTA 

duism.  Hinduism  accepts  all  that  existed  in  the 
past  and  will  accept  those  who  will  come  in  the 
future. 

As  Christians  have  the  Bible ;  Buddhists,  the 
Tripitaka;  Mohammedans,  the  Koran;  so  have 
Hindus  the  Vedas.  In  order  to  get  an  insight 
into  the  Hindu  religious  philosophies,  one  must 
study  three  Prasthanas  (pathways  to  knowl- 
edge) :  theUpanishads,  which  are  the  cream  of 
the  Vedas;  Gita,  which  has  been  translated  as 
'Song  Celestial'  by  Sir  Edwin  Arnold;  Vyasa- 
Sutras  or  Vedanta  Aphorisms,  by  Badarayana 
Vyasa.  Well  has  it  been  said  by  Paul  Deussen ; 
"On  the  tree  of  Indian  Wisdom  there  is  no 
fairer  flower  than  the  Upanishads,  no  finer  fruit 
than  the  Vedanta  Philosophy."  The  great  Ger- 
man philosopher,  Schopenhauer,  said  in  appre- 
ciation of  the  Upanishads :  * '  In  the  whole  world 
there  is  no  study  so  beneficial  and  so  elevating 
as  that  of  the  Upanishads.  It  has  been  the 
solace  of  my  life,  it  will  be  the  solace  of  my 
death."  Professor  Max  Muller  says:  "There 
was  one  religion  only,  or  one  religious  philoso- 
phy, that  of  the  Vedanta,  which  ....  placed 
the  highest  happiness  of  the  soul  in  the  discov- 
ery and  recovery  of  its  true  nature  as  from 
eternity  to  eternity  one  with  God.  It — the 
Vedanta — has  room  for  almost  every  religion; 
nay,  it  embraces  them  all." 


UNIVERSALITY  OF  VEDANTA  9 

Not  a  few  scholars  have  an  erroneous  notion 
that  Vedanta  Philosophy  is  only  monistic.  In 
reality,  Vedanta  includes  dualism,  qualified  non- 
dualism,  and  monism.  Sankaracharya  wrote 
commentaries  on  Vedanta  Aphorisms  and  estab- 
lished the  monistic  school  of  thought.  Raman- 
uja  wrote  commentaries  on  the  same  aphorisms 
and  expounded  the  qualified  non-dualistic  sys- 
tem. Madhvacharya  also  wrote  commentaries 
on  these  aphorisms  and  established  the  dualis- 
tic  school  of  thought.  There  are  other  books 
which  are  called  Turanas'  and  'Smritis'.  Smri- 
tis  are  ethical  codes  and  Puranas  try  to  incul- 
cate the  sublime  teachings  of  the  Upanishads 
through  historical  records  of  the  life  deeds  of 
the  sages  and  saviours  and  mythological  stories. 
While  the  Upanishads  form  the  basis  of  all  these 
various  scriptures,  the  Gita  has  become  the  Bible 
of  the  Hindus.  Besides  these,  there  are  six  sys- 
tems of  philosophy  which  time  will  not  permit 
me  to  explain  in  detail.  Professor  Max  Mul- 
ler's  "Six  Schools  of  Vedanta  Philosophy"  will 
give  the  reader  some  idea  about  these  wonderful 
systems.  But  the  Hindus  do  not  reject  or  con- 
demn the  other  bibles  of  different  religions. 
"Those  who  realize  the  Truth  become  one  with 
It.  Their  words  are  the  Vedas  or  scriptures. 
Expressed  in  Sanskrit  or  any  other  language, 
they  will  dispell  the  doubts  of  our  hearts." 


10  UNIVERSALITY  OF  VEDANTA 

Thus  declared  Nischaldas,  the  celebrated  author 
of  the  book,  called  Vichar-Sagar  (Ocean  of 
Discrimination) . 

Religion,  according  to  the  Hindus,  does  not 
consist  in  believing  in  doctrines  or  dogmas, 
neither  in  book  learning  nor  in  intellectual  un- 
derstanding, but  in  living  the  life.  Religion  is 
realization.  The  object  of  religion  is  to  lead 
you  to  a  plane  of  development  where  'Vedas 
become  no  Vedas,'  i.e.,  scriptures  become  insuf- 
ficient and  fall  short.  You  have  to  come  face 
to  face  with  the  Supreme.  You  must  attain  the 
direct  realization.  Books  have  value  in  so  far 
as  they  stimulate  in  us  the  desire  to  realize. 

From  the  highest  idea  of  absolutism  to  the 
lowest  idea  of  symbolic  worship,  each  has  found 
a  place  in  Hinduism.  God  is  one,  infinite  and 
absolute  Being,  but  has  different  aspects.  As- 
pirants at  different  stages  of  growth  have  dif- 
ferent conceptions  of  the  same  indivisible  Being. 
The  highest  aspect  is  called  'Nirguna  Brahman/ 
(unqualified  Absolute  Spirit).  The  Infinite 
cannot  be  properly  expressed  through  attri- 
butes. By  attributes,  we  qualify  and  limit  the 
Unlimited.  Even  words  are  not  adequate  to 
express  the  glory,  grandeur  and  sublimity  of  the 
Infinite.  "Whence  words  shrink  back  with  the 
mind  unable  to  reach  It."  Thus  sang  the 
Sages  of  the  Upanishads. 


UNIVERSALITY  OF  VEDANTA  -  11 

So  there  is  a  lower  aspect  of  G-od  which  is 
called  'S'aguna  Brahman/  (Qualified,  or  God 
with  attributes) .  But  when  we  try  to  think  of 
God  who  is  the  essence  of  blessed  abstract 
qualities,  we  find  it  almost  impossible  to  do  so 
without  associating  God  with  some  personality. 
Qualities  or  attributes  are  so  indissolubly  con- 
nected, that  without  corresponding  personality 
we  fail  to  comprehend  the  corresponding  attri- 
butes. Hence,  arose  the  necessity  of  a  personal 
God.  Then  the  idea  of  a  personal  God  is  incom- 
prehensible to  the  majority  of  people  without 
some  concrete  form  or  Grod-man,  such  as  Jesus, 
Buddha,  Krishna,  etc.  Again,  through  associa- 
tion of  ideas,  some  symbols,  statues  and  images 
enable  the  aspirant  to  grasp  the  higher  ideal 
more  quickly  and  satisfactorily.  Image- worship, 
or  symbolic  worship,  has  not  infrequently  been 
condemned  as  idolatry.  But  when  forms  and 
symbols  are  taken  as  aids  to  grasp  the  higher 
truths  and  principles,  they  are  not  only  harm- 
less, but  beneficial  and  necessary.  If  we  go  on 
decorating  and  nourishing  our  body  without 
remembering  the  embodied  soul,  we  become 
idolaters.  Why  is  the  cross  holy  ?  Why  is  the 
crescent  sacred?  Why  do  we  go  to  churches 
for  worship?  Why  do  we  kneel  before  altars? 
We  cannot  enclose  God  within  four  walls,  nor 
can  we  limit  Him  to  an  altar.  These  are  all 


12  UNIVERSALITY  OF  VEDANTA 

symbols  and  attempts  of  the  undeveloped  mind 
to  grasp  the  higher  and  higher  truths.  The 
Hindus  assert  that  it  makes  no  difference  where- 
from  help  comes.  Hindus  can  go  to  a  church, 
a  mosque,  or  a  temple  and  accept  any  symbols, 
as  long  as  it  would  lead  them  on  to  higher  and 
higher  realization.  We  never  travel  from  error 
to  truth,  but  from  lower  truth  to  higher  truth. 
The  highest  aim  of  religion  is  to  go  to  the  Infin- 
ite, through  different  steps. 

All  religions  begin  with  dualism,  but  end  in 
monism.  In  the  dualistic  state,  God  is  an  extra- 
cosmic  Being.  We  ascribe  human  relations 
unto  Him.  Hindus  not  only  understand  the 
fatherhood  of  God,  but  also  the  motherhood. 
In  fatherhood  there  is  a  tinge  of  fear,  but  mo- 
therhood is  a  sweeter  and  closer  relation.  The 
true  divine  love  must  be  without  fear.  The 
fatherly  conception  of  God  can  be  traced  back 
to  the  Vedic  conception,  Dous  Pitar,  or  'Father 
in  Heaven'  and  Greek  worship  of  Jupiter,  Zeus 
Pitar.  But  the  Hindu  mind  did  not  stop  there. 
They  discovered  that  these  relations  of  indivi- 
dual souls  to  the  Divine  Spirit  may  be  grand, 
but  they  are  undoubtedly  human  and  make  the 
Divine  Spirit  anthropomorphic. 

The  higher  aspect  of  God  was  gradually  re- 
vealed to  them.  God  is  no  longer  distant  and 
extra-cosmic,  but  intra-cosmic.  He  is  the  all- 


UNIVERSALITY  OF  VEDANTA  13 

immanent  Spirit  energizing  everything.  We 
are  all  part  and  parcel  of  that  'one  stupendous 
whole'.  We  are  in  constant  touch  with  That, 
but  we  are  ignorant  of  the  fact.  Still  we  grow 
and  evolve,  until  it  is  discovered  that  the  rela- 
tion of  son  to  father,  that  of  the  beloved  to  the 
source  of  love,  even  that  of  the  part  to  the 
whole  will  not  satisfy  the  soul.  Nothing  short 
of  oneness  or  merging  will  bring  that  perfect 
contentment.  The  spiritual  oneness  is  the  final 
realization  of  religious  life,  when,  with  Jesus, 
we  would  say,  "I  and  my  Father  are  one;" 
when  we  shall  say  with  Krishna,  "I  am  that 
unborn  and  all-pervading  Supreme  Being;  and 
with  the  Vedic  sages  we  would  declare,  "So- 
ham,"  (I  am  That). 

"Each  soul  is  potentially  divine.  The  goal  is 
to  manifest  this  divine  within,  by  controlling 
nature,  external  and  internal.  Do  this  either 
by  work,  or  worship,  or  psychic  control,  or 
philosophy,  by  one,  or  more,  or  all  of  these — and 
be  free.  This  is  the  whole  of  religion.  Doc- 
trines, or  dogmas,  or  rituals,  or  books,  or 
temples,  or  forms,  are  but  secondary  details." — 
Swami  Vivekananda. 

So  there  is  a  chance  for  all.  The  difference 
between  a  saint  and  an  ordinary  soul  lies  not  in 
kind,  but  in  degree.  The  divine  light  of  the 
soul  cannot  be  destroyed,  only  covered,  as  the 
sun  is  covered  by  the  clouds.  Accordingly, 


14  UNIVERSALITY  OF  VEDANTA 

Hinduism  never  teaches  any  absurd  doctrine 
like  eternal  damnation.  Sooner  or  later,  each 
soul  will  reach  the  Universal  Source. 

There  are  different  paths  leading  to  the  same 
goal.  Human  nature  may  be  approximately 
classified  under  four  heads :  emotional,  analyti- 
cal, meditative  and  active.  Just  as  the  kind  and 
benevolent  mother  prepares  different  dishes  ac- 
cording to  the  various  tastes  and  constitutions 
of  different  children,  even  so  has  Hinduism  laid 
down  different  paths  of  God-realization  accord- 
ing to  the  various  spiritual  tendencies  and  tem- 
peraments of  persons  placed  in  different  stages 
of  evolution.  These  paths  are  called  'Yogas'— 
such  as  Bhakti,  Yoga,  path  of  devotion;  Jnana 
Yoga,  path  of  knowledge;  Raja  Yoga,  path  of 
concentration ;  and  Karma  Yoga,  path  of  action. 

We  talk  so  glibly  about  universal  religion. 
Religion,  in  order  to  be  universal,  must  be  as 
broad  as  the  heavens  above  and  deep  as  the 
oceans  beneath,  and  in  its  catholicity,  would 
embrace  and  include  all  faiths  and  try  to  help 
all  natures.  There  is  another  way  of  establish- 
ing universal  religion  by  seeing  harmony  in  all. 
If  we  thoroughly  understood  the  principles  of 
'unity  in  variety/  and  applied  it  in  the  religious 
field,  there  would  be  harmony  of  religions.  As 
long  as  there  will  be  diversified  natures  and 
temperaments,  different  religions  and  sects  are 


UNIVERSALITY  OF  VEDANTA  15 

inevitable.  But  that  does  not  mean  that  there 
must  be  sectarianism!  Just  as  there  are  so 
many  radii  converging  to  the  same  center,  so 
the  different  religions  and  sects  are  many  ways 
leading  to  the  same  God. 

Those  who  think  they  cannot  be  devoted  to 
y,  their  faith  without  condemning  others,  are 
entirely  mistaken.  We  need  devotion — not 
fanaticism!  The  dogmatic  attitude  that  'my 
religion  is  the  only  religion;  my  saviour,  the 
only  saviour'  betrays  not  only  narrowness,  but 
formidable  ignorance.  Fanaticism,  bigotry  and 
narrow-mindedness  have  often  played  a  con- 
spicuous part  in  religion.  The  time  has  come 
when  we  should  outgrow  these,  broaden  our 
views  and  expand  our  vision.  Let  us  be  devo- 
ted to  our  -own,  and  at  the  same  time  give  liber- 
ty to  others  to  follow  theirs. 

Harmony  of  religions  does  not  mean  that  all 
religions  will  be  supplanted  by  one  particular 
religion.  Notwithstanding  our  fanatical  atti- 
tude toward  other  religions,  those  faiths  which 
are  fed  by  the  fountain  of  eternal  light  and 
wisdom,  will  remain  for  the  betterment  and  up- 
liftment  of  humanity.  As  in  an  orchestra, 
various  instruments,  played  properly,  produce 
a  wonderful  harmony,  so  let  all  the  true  reli- 
gions and  faiths  remain  in  their  places  and  do 
their  proper  share,  and  let  us  bid  adieu  to  all 


16  UNIVERSALITY  OF  VEDANTA 

uncharitable  spirit  by  recognizing  the  unity  of 
purpose  and  aim  to  be  one  and  the  same. 

The  idea  of  universal  harmony  first  arose  in 
the  Vedic  age,  when  it  was  declared;  "Ekam 
sat  vipra  vahudha  vadanti" — (That  which 
exists  is  one,  the  sages  call  It  by  various 
names).  Coming  down  through  the  corridors 
of  time  to  the  fourteenth  century  B.C.,  we  come 
upon  Sri  Krishna,  a  mighty  spirit,  who  de- 
clared; ''In  whatever  way  men  worship  Me,  in 
the  same  way  do  I  fulfill  their  desires.  It  is 
My  path,  0  son  of  Kunti,  men  tread  in  all 
ways."  (Gita,  chapter  IV-11).  In  the  Vedas 
we  see  the  germ  and  here  we  see  the  plant, 
but  it  was  reserved  for  the  ninetenth  century 
to  produce  a  wonderful  soul  in  Sri  Ramakrish- 
na  who  was  the  perfect  embodiment  of  uni- 
versal harmony.  Here  the  plant  had  grown 
to  be  a  gigantic  tree,  under  the  shade  of  which 
men  and  women  of  different  paths  and  reli- 
gions found  rest. 

May  He  who  is  Ahura  Mazda  of  the  Zoro- 
astrians;  Jehovah  of  the  Jews;  Father  in 
Heaven  of  the  Christians ;  Allah  of  the  Moham- 
medans; and  Brahman  and  the  Divine  Mother 
of  the  Hindus — and  God  of  all  nations  and  reli- 
gions, give  us  the  true  understanding  and  the 
strength  to  carry  the  universal  harmony  into 
our  daily  lives. 


The  Gospel  of  Sri  Ramakrishna 

Cloth,  $2.00 ;  Postage  10  cents. 
Paper,  $1.50;  Postage  8  cents. 

Sayings  of  Sri  Ramakrishna 

Cloth,  $1.25;  Postage  10  cents. 

The  Life  of  Swami  Vivekananda  (4  Vols.) 

Each  Vol.,  Cloth,  $2.50 ;  Postage  18  cents. 

Complete  works  of  Swami  Vivekananda 
(5  Vols.) 

Each  Vol.,  Cloth,  $2.50 ;  Postage  15  cents. 

Inner  Consciousness,  by  Swami  Prakashananda 
Paper,  25  cents;  Postage  2  cents. 

Besides  the  above,  many  important  books  and 
pamphlets  on  Vedanta  Philosophy  by  the  Swamis, 
translations  of  Upanishads,  etc.,  for  sale  at  Society 
headquarters,  2963  Webster  Street,  San  Francisco, 
Cal. 

VEDANTA  PERIODICALS 

Prabuddha  Bhar  at  a— Monthly. 
$1.50  a  year. 
Mayavati  P.  0.  Dt.  Almora,  U.  P.,  India, 

Vedanta  Kesari— Monthly. 
$1.50  a  year. 
Mylapore,  Madras,  India. 

Message  of  the  East— Monthly. 
$2.00  a  year. 
1  Queensberry  St.,  Boston,  Mass. 


THIS  BOOK  IS  DUE  ON  THE  LAST  DATE 
STAMPED  BELOW 


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THIS  BOOK  ON  THE  DATE  DUE.  THE  PENALTY 
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OVERDUE. 


FEB    IS  iq^4 

JUL    9   1934, 

AUG1&    t* 

Mni/    n 

W°V    16  J93 

4 

Afrn. 

AP"20  1Sdy 

JAW  17    104; 

LD21-100m-7,'33 

Photomount 
Pamphlet 

Binder 
Gaylord  Bros. 

Makers 
Syracuse,  N.  Y. 

PAT.  JAM  21,  1908 


YC  1556,4 


481502 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 


